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Vision of a Ram and a Goat

In the third year of the reign of King Belshazzar a vision appeared to me, Daniel, after the one that had appeared to me at first. ²In the vision I was looking and saw myself in Susa the capital, in the province of Elam, and I was by the river Ulai. ³I looked up and saw a ram standing beside the river. It had two horns. Both horns were long, but one was longer than the other, and the longer one came up second. ⁴I saw the ram charging westward and northward and southward. All beasts were powerless to withstand it, and no one could rescue from its power; it did as it pleased and became strong.

⁵ As I was watching, a male goat appeared from the west, coming across the face of the whole earth without touching the ground. The goat had a horn between its eyes. ⁶It came toward the ram with the two horns that I had seen standing beside the river, and it ran at it with savage force. ⁷I saw it approaching the ram. It was enraged against it and struck the ram, breaking its two horns. The ram did not have power to withstand it; it threw the ram down to the ground and trampled upon it, and there was no one who could rescue the ram from its power. ⁸Then the male goat grew exceedingly great; but at the height of its power, the great horn was broken, and in its place there came up four prominent horns toward the four winds of heaven.

⁹ Out of one of them came another horn, a little one, which grew exceedingly great toward the south, toward the east, and toward the beautiful land. ¹⁰It grew as high as the host of heaven. It threw down to the earth some of the host and some of the stars, and trampled on them. ¹¹Even against the prince of the host it acted arrogantly; it took the regular burnt offering away from him and overthrew the place of his sanctuary. ¹²Because of wickedness, the host was given over to it together with the regular burnt offering; it cast truth to the ground, and kept prospering in what it did. ¹³Then I heard a holy one speaking, and another holy one said to the one that spoke, “For how long is this vision concerning the regular burnt offering, the transgression that makes desolate, and the giving over of the sanctuary and host to be trampled?” ¹⁴And he answered him, “For two thousand three hundred evenings and mornings; then the sanctuary shall be restored to its rightful state.”

Gabriel Interprets the Vision

¹⁵ When I, Daniel, had seen the vision, I tried to understand it. Then someone appeared standing before me, having the appearance of a man, ¹⁶and I heard a human voice by the Ulai, calling, “Gabriel, help this man understand the vision.” ¹⁷So he came near where I stood; and when he came, I became frightened and fell prostrate. But he said to me, “Understand, O mortal, that the vision is for the time of the end.”

¹⁸ As he was speaking to me, I fell into a trance, face to the ground; then he touched me and set me on my feet. ¹⁹He said, “Listen, and I will tell you what will take place later in the period of wrath; for it refers to the appointed time of the end. ²⁰As for the ram that you saw with the two horns, these are the kings of Media and Persia. ²¹The male goat is the king of Greece, and the great horn between its eyes is the first king. ²²As for the horn that was broken, in place of which four others arose, four kingdoms shall arise from his nation, but not with his power.

At the end of their rule,

when the transgressions have reached their full measure,

a king of bold countenance shall arise,

skilled in intrigue.

He shall grow strong in power,

shall cause fearful destruction,

and shall succeed in what he does.

He shall destroy the powerful

and the people of the holy ones.

By his cunning

he shall make deceit prosper under his hand,

and in his own mind he shall be great.

Without warning he shall destroy many

and shall even rise up against the Prince of princes.

But he shall be broken, and not by human hands.

²⁶ The vision of the evenings and the mornings that has been told is true. As for you, seal up the vision, for it refers to many days from now.”

²⁷ So I, Daniel, was overcome and lay sick for some days; then I arose and went about the king’s business. But I was dismayed by the vision and did not understand it.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

The Prophet mitigates the asperity which he now records. It seems absurd for God to allow such license to Antiochus, that his temple should be spoiled and all sacrifices and all worship exterminated. It is difficult to reconcile this, for the opinion will naturally creep in, — possibly God is constrained and deprived of power to subdue his foes. The, Prophet therefore clearly states here how the license for vexing and oppressing’ the Church would never have been granted to Antiochus without God’s permission. Time, therefore, shall be given him, says he. By the words, time shall be given. he refers to the will of God, meaning, the pious shall have no cause for desponding while they see all things disturbed and confused in every direction, as God will rule all these perplexities by his secret judgment. Time, then, shall be given, implying, Antiochus can do nothing by his unbridled and furious audacity, unless divinely permitted and previously limited.צבא tzeba, signifies both “army” and “time,” but the latter meaning is the most suitable here; for when it is translated “an army shall be given him,” the sense appears forced. I more willingly embrace the sense of time being allowed; that is, God will try the patience of his Church for a certain definite time, and will then bring their troubles to an end. We, know it to be impossible to sustain the spirits of the faithful, otherwise that by their expectation of a favorable termination, and by the hope of their emerging from the abyss of sorrow. This, then, is the reason why God shews his Prophet by a vision the temporary duration of the sway of Antiochus. A period, then, shall be appointed to him over the perpetual sacrifice; meaning, whatever he may intend, he shall not abolish the worship of God. For, however he may exert himself, God will not permit the sacrifices to perish utterly and forever; he will restore them in his own time, as we shall afterwards see, and when we come to the close, we shall find the context flowing on in accordance with this meaning — a time shall be given him over the continual sacrifice.

He afterwards adds בפשע, beph-sheng, “in wickedness,” or “in sin.” I prefer the simple translation “in sin” to “by sin,” although different senses are elicited according to the different views of interpreters. It is better to leave it to every one’s free choice, and thus simply to translate “in wickedness” or “sin.” Some refer it to Antiochus, because he wickedly polluted God’s temple, and abolished the sacrifices. This sense is probable, but I will add others, and then say which of them I like best. Some understand “in sin” of the priests, because, through the perfidy of Jason, Antiochus entered the city, spoiled the temple, and introduced those abominations which exterminated all piety and divine worship. (2 Maccabees. 4:7.) As Jason desired to snatch the priesthood from his brother Onias, he opened the gates to Antiochus; then a great slaughter followed, in which all the adherents of Onias were cruelly slain. Afterwards Menelaus expelled Jason again by similar perfidy. Some translate “by means of wickedness,” as these priests induced Antiochus to exercise cruelty in the holy city, and to violate the temple itself. Others approach nearer the real sense, by supposing the sacrifices to have ceased through wickedness, because they were adulterated by the priests. But this appears to me too restricted. In my judgment, I rather hold towards the view of those who take “wickedness” as a cause arid origin, thereby teaching the Jews how justly they were punished for their sins. I have already explained how properly the vision was limited as to time, and controlled by God’s permission and secret counsel. The cause is here expressed; for it might still be objected, “How happens it that God submits himself and his sacred name to the ridicule of the impious, and even deserts his own people? What does he intend by this?” The Prophet, therefore, assigns this cause — the Jews must feel the profanation of the temple, the sad devastation of the whole city and their horrible slaughter, to be the reward due to their sins. A time, therefore, shall be assigned over the perpetual sacrifice in sin; that is, on account of sin. We here see how God on the one hand moderates the weight of the evils which pressed upon the Jews, and shews them some kindness, lest sorrow, anxiety, and despair should consume the wretched people; on the other hand, he humbles them and admonishes them to confess their sins, and then he urges them to apply their minds to repentance, by stating their own sins to be the cause of their afflictions. He thus shews how the source of all their evils was in the Jews themselves, while God’s anger was provoked by their vices. It is necessary to stop here till tomorrow.